Qlippoth

In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the sefirot. The realm of evil is called Sitra Achra in Kabbalistic texts.

In the Zohar

The qlippoth are first mentioned in the Zohar, where they are described as being created by God to function as a 'nutshell' for holiness. The text subsequently relays an esoteric interpretation of the text of Genesis creation narrative in Genesis 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky. The verse "Let there be luminaries," uses a defective spelling of the Hebrew plural form for "luminous body, light source", resulting in a written form identical to the Hebrew word for "curses." In the context of the Zohar, interpreting the verse as calling the moon and sun "curses" is given mystic significance, personified by a description of the moon descending into the realm of Beri'ah, where it began to belittle itself and dim its light, both physically and spiritually. The resulting darkness gave birth to the qlippoth. Reflecting this, they are thenceforth generally synonymous with "darkness" itself.
Later, the Zohar gives specific names to some of the qlippoth, relaying them as counterparts to certain sefirot: Mashhith to Chesed; Af to Gevurah; and Hema to Tiferet. It also names Avon, Tohu, Bohu, Esh, and Tehom, but does not relate them to any corresponding sefirot. Although the Zohar clarifies that each sefira and qelippa has a one-to-one match, even with equivalent partzufim, it does not give all their names.

In Hermetic Qabalah

Mathers' interpretation

's Latin Kabbala denudata equates these forces with the Kings of Edom and also offers the suggestion they are the result of an imbalance towards Gedulah, the Pillar of Mercy or the merciful aspect of God, and have since been destroyed. In subsequent Hermetic teachings, the qlippoth have tended, much like the sefiroth, to be interpreted as mystical worlds or entities, and merged with ideas derived from demonology.
In most descriptions, there are seven divisions of Hell:

Sheol or Tehom "the Deeps"
Abaddon "Doom" or Tzoah Rotachat "Boiling excrement"
'Well of Corruption בְּאֵר שַׁחַת or Mashhith "destroyer"
Cistern of Noise or "Sticky Mud/Filth"
Silence or Gates of Death
Oblivion or Shadow of Death
Lowest Earth

There are also twelve qlippothic orders of demons, three powers before Satan, and twenty-two demons which correspond to the 22 letters of the Hebrew alphabet.

Regardie and Crowley

According to Aleister Crowley, the three evil forms, are said to be Qemetial, Belial, and Othiel.
Crowley and Israel Regardie list the qlippoth and their associated sephiroth on the tree of life as:

Category	Sphere	Qlippoth	Meaning	Sefirah
Realm of Darkness	1	Thaumiel	"Twins of God"	Keter
Realm of Darkness	2	Ghogiel	"The Hinderers"	Chokmah
Realm of Darkness	3	Satariel	"Concealers"	Binah
Realm of Evil	4	Gha’ag Sheklah	"Smiters"	Chesed
Realm of Evil	5	Golachab	"Burners"	Gevurah
Realm of Evil	6	Thagiriron	"The Disputers"	Tiferet
Realm of Evil	7	A’arab Zaraq	"Corrosive Ones"	Netzach
Realm of Mud and Clay	8	Samael	"Poison of God"	Hod
Realm of Mud and Clay	9	Gamaliel	"Obscene Ones"	Yesod
Realm of Mud and Clay	10	Lilith	"Queen of Night	Malkuth
Gateway	11	Belial	"Worthless"	Da'at

Kenneth Grant

, founder of the Typhonian Order, provided extensive teachings on the qlippoth. Grant emphasized the importance of understanding and integrating these darker aspects for a holistic spiritual perspective. In Nightside of Eden, Grant explores the Tunnels of Set, pathways corresponding to the Qlippothic Tree. These tunnels symbolize hidden paths filled with transformative energies beneath the surface of consciousness. Traversing these tunnels involves confronting and integrating darker aspects of the psyche and the universe, which Grant views as crucial for spiritual development. Grant advocated for balancing light and dark forces, believing that engaging with Qlippothic energies can lead to significant spiritual growth. He often linked the Qlippoth to sex magic and Tantric practices, suggesting these could harness primal energies for transformation. Grant suggested that H. P. Lovecraft's description of Yog-Sothoth as a conglomeration of "malignant globes" may have been inspired by the Qlippoth, part of his view that Qlippothic forces are integral to ancient and contemporary esoteric thought.